Manna for the Journey Vol 1 No 1 - Be Ye Reconciled

Manna for the Journey Vol 1 No 1 - Be Ye Reconciled

1

1

1985

Summer

VOL. 1 D JOURNAL OF THE RECONCILING CONGREGATION PROGRAM D NO.1
INSIDE THIS ISSUE:
"Being a Reconciler" .... .. .6
by Virginia Hilton
,'Reconciliation Rediscovered" ... .. 8
by Joseph Weber
"Estrangement Can Be Overcome" .... 11
by Howard and Millie Eychaner
Resources: An Annotated Bibliography . ... ... 15
VOL. 1 D NO.1
JOURNAL OF THE RECONCILING CONGREGATION PROGRAM
The Reconciling Congregation Program is a network of United Methodist local churches who publicly affirm their ministry with the whole family of God and who welcome lesbians and gay men into their community life. In this network, Reconciling Congregations find strength and support as they strive to overcome the divisions caused by prejudice and homophobia in our church and our society. These congregations strive to offer
the
hope
that
the church
can
be
a
reconciled
community.
To enable local churches to engage in these ministries the program provides resource materials including Manna for the Journey. Regional enablers are available locally to assist a congregation which is seeking to become a Reconciling Congregation.
Information about the program can be obtained by writing: Reconciling Congregation
Program
P.O. Box 24213 Nashville, TN 37202
CONTRIBUTING TO THIS ISSUE: Mark Bowman Joanne Brown Bruce Calvin Howard Eychaner
In this, our inaugural edition of Manna for the Journey, we have sketched a conceptual framewor~nd--a theological context for the Reconciling Congregation Program. Along with this, we have provided resources for those who choose to be reconcilers.
In "Reconciliation Rediscovered" (p.S) Joseph Weber reminds us of the New Testament portrayal of reconciliation and applies that to the ministry of the church with lesbians and gay men. Howard and Millie Eychanershare the joy of reconciling with a gay son and offer a paradigm for the church in "Estrangement Can Be Overcome" (p.11). Thoughts on "Being a Reconc; ler" (p.6)within the local church are offered by Virginia Hilton.
In the RESOURCES section (p.15) we offer an annotated bibliography of printed and media resources which can be helpful for those searching for more information on lesbian and gay concerns within a religious context. Appreciat ion for the compilation and notation of these resources goes to Bruce Calvin, librarian at GeorgeWashington University, and John Hannay, graduate of Wesley Theological Seminary.
Joanne Brown provides a brief meditation and worship resources in SUSTAINING THE SPIRIT (p.14). Dr. Brown is Assistant Professor of Religion at Pacific Lutheran University and an elder in the Rocky Mountain Conference (UMC) •
Two gay clergy reflect on the experience of "being in exile" from the church in their LEITERS (p. 3).
Finally, we celebrate the first year of the Reconciling Congregation Program by introducing some of the first Reconciling Congregations in the section, RCP REPORT (p.4).
We hope you find Manna for the Journey to be a helpful and stimulating resource,--ooth to your personal journey of faith and to your local church. We welcome your comments and suggestions!
Millie Eychaner Bradley Rymph
John Hanna y B. J. Stiles Virginia Hilton Joseph C. Weber
Beth Richardson
Graphic Artist: Brenda Roth
Manna for the Journey is published by Affirmation: United Methodists for Lesbian and Gay Concerns ~r~uiNC9 for the Reconciling Congregation Program. It seeks to address concerns of lesbians
and gay men as they relate to the ministry of the church.
Manna for the Journey is published four times a year. Subscription is .10 for four issues.
Single-COpies
are
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.3
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Permission
to
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of
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are
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Manna
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the
Journey
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Copyright
1985
by
Affirmation:
United Methodists
for
Lesbian
and
Gay
Concerns.
2 / Manna jor the Journey
I
Ep.istles
fromExiles
The action of the 1984 Un i ted Me t hodis t
lie. Neither fulfills the promise of the Gospel that we should have life and have it more abundantly as men and women of faith.
Having "sailed away II from this place of turbulence and hurt, I can only try to be faithful from the edges: to do theology at the
tials in 1971:
For the past thirteen years while annually seeking to have my credentials restored I have had to guard against thinking of myself as someone on the outside trying to get back in. know that I am still a minGeneral
Conference which
margins. But the task for ister in the Church Univerbanned
the ordination or
those of us in this situasal and the Church in Exile.
appointment of lesbian
tion is fairly easy and (The day my credentials were
and gay clergy, has inclear:
all we need to do is suspended the church's janitensified
the rift beto
sing the Lord's song in a tor comforted me with:
tween lesbians and gay
strange land knowing that "Someone up there gave you
men and the UMC. The
our Shepherd, who knows all credentials they can't begin
feeling of "being in
the sheep, will recognize to touch!") Within the local
exile" from the church
our voices and keep us safe. church I have profoundly
has been articulated by
Here, in our exile, our missed the regular chores
many lesbians and gay
of preaching, teaching, and
words and our life may bemen
as indicative of
administering the sacracome
integrated; this is the
their experience. The
me n t s . (I doge t to singin
promise of our exile.
response to being in an
As for those who remain
the choir and serve on
exilic state may differ
in the center, it is ever so
committees.) For the most
from individual to indipart,
I see myself as a
much more difficult. They
vidual. Two gay clergy
missionary within the UMC have
yet to love us as even
share their ideas on the
and not a very welcome one
our Lord has loved us. They
experience of exile from
at that!
have yet to trust the meanthe
church.
ing of the Eucharist and the
Secondly I remember that
inclusive table on which it
Romans 8:28 is eternally
is spread. They have yet to
* * * * * *
true: all things do work for
understand the meaning of
good for those who love God.
the Parable of the Laborers
"When you feel your song is
In setting me free from the
orchestrated wrong,
economic and political apron,
in the Vineyard.
Why should you prolong your
These things must all be
strings of the UMC, God has
stay?
accomplished in the process
tremendously enriched my
When the wind and weather
of bringing us home from the
mi n i s try. No, it is my 1i fe
exile -home to familiar
blow your dreams sky-high,
which has been enriched!
ports, to see welcome flags
Sail away, sail away, sail
Especially do I thank God
away. II -Noel Coward
flying, and to break the
for my gay and lesbian
United Methodist brothers
bread of life in the circle
and sisters; when "straight"
This is the season to
where we truly belong.
sail away. The decisions of
families have withdrawn from
United Methodism about homo-
Anonymous
me, God has given me new
Washington, D.C.
sexual clergy have created
families. When ministry was
rough seas for those gay men
taken from me, new miniand
lesbians who are in the
stries were given to me.
* * * * * * *
ministry and wish to affirm
Freedom IS just another word
their spirituality and their
for nothing left to lose!
There are two observasexuality.
tions which are most vivid
We were essentially giv-
Gene Leggett
for me since the suspending
en two options: leave or
of my ministerial creden-
Dallas, TX
Manna for the Journey / 3
Over the past year, eleven united Methodist congregations have made the decision to become a Reconciling Congregation.
These congregations reflect the diversity of individuals and local churches which are found in the larger church. Some of them decided to become Reconciling Congregations to symbolize that their ministry is open to all persons. Others have engaged in ministries with lesbians and gay men in their community for years, and are now publicly affirming their commitment.
The stories of these congregations are illustrative of the struggle of a community to be faithful to the Gospel of Jesus Christ. To celebrate the healing presence which these congregations embody within the church and the world we present portraits of some of them.
* * * * * * *
Bethany UMC-San Francisco,CA
Bethany is a small urban church. Its diverse congregation includes a Philippino family, elderly widows, young women, and gay men. Bethany has 125 members, but itls a congregation which is struggling to survive.
Bethany has a program of worship services and small group fellowship. The congregation has a long history of participation by lesbians and gay men. Several years ago, the church raised $1200 to support an urban ministry intern who was gay. The current lay leader of the congregation is a gay man. Bethany voted to become a Reconciling Congregation after learning of the program in a denominational publication.
Central UMC -Toledo, OH
Central is an inner-city church, part of a community which is diverse economically, racially, and politically. The congregation was founded in 1896. Until 1940 it was part of a stable residential neighborhood. Since then the community has undergone change. The church of just under 100 members, consists primarily of retired people and gay men and lesbians.
Central provides a thrift store for the communi ty several days a week. It became involved in gay and lesbian issues in 1979 when a lesbian/gay group began meeting there.
Edgehill UMC -Nashville, TN
EdgehlTT was formed in the early 1960 ls in response to the need for ministry in the arena of racial justice in Nashville. It is an innercity congregation of 250 members with a rainbow of ages, races, and economic backgrounds. Commitment to outreach ministries is required of members.
Edgehillis ministries include a soup kitchen, an afternoon program for children, hunger relief, and prison ministry. The congregation became involved in lesbian/gay concerns a number of years ago when the local Metropolitan Community Church began meeting there.
.. ,-~ '. I
. .
St. Paul IS UMC -Denver, CO ---St. PaUl's celebrated
its 125th anniversary last year. It was one of the first congregations in the city of Denver. The membership of 70 is comprised of single persons, apartmentdwellers and the elderly.
The church houses the Colorado AIDS Project, Parents and Friends of Lesbians and Gays and an adult education program. St. Paulls has been involved in lesbian and gay issues since 1981 when a gay clergyman, Julian Rush, was appointed there as pastor. In September 1984 the congregation hosted the national meeting of Affirmation: United Methodists for Lesbian and Gay Concerns.
su~n~hills UMC-Milpitas, CA
unnyhiTTS was founded 27 yea rs ago ina un i on hall and grew out of issues surrounding the United Auto Workers. It has always been a "social justice" church. The congregation of about 100 members is located in the gredter San Jose area, the "Silicon Valley."
Sunnyhills' members are involved in peacemaking work and the sanctuary movement
4 / Manna for the Journey
for refugees. A study on homosexuality in November 1983 began Sunnyhills' process of becoming a Reconciling Congregation. The congregation participates in joint events with the San Jose Metropolitan Community Church. wallin,ford UMC-Seattle, WA Wa lingford was an Evangelical United Brethren congregation founded around the time of World War I. While membership in the congregation is 75, about 100 persons attend worship each week. The congregation is made up of primarily young, middle-class, single persons and families with children. Wallingford hosts the Women's Center for Christian Ministry and has groups active in economic justice and peacemaking issues. The congregation works closely with a local Affirmation group. Wallingford began its involvement with gay/lesbian concerns in 1983 and engaged in a process of study and discussion leading to the decision to become a Reconciling Congregation.
gainst Racism ,Everywhere. A conference on homosexuality and the ministry was held at Washington Square in 1977. A New York Times article in conneCfiOn -with that conference identified the pastor, Paul Abels, as a gay, ordained clergyman. Abels served the congregation until his retirement in June 1984. Washington Square has been active in ministries with persons with AIDS. A member, Charles Bergner, related his struggle with AIDS in an interview with the United Methodist Reporter in July 1983. Wesley UMC -Fresno, CA Wesley was formed eleven years ago from the merger of First UMC and a small UM congregation located near Fresno State University. In moving to the University area, eight miles from downtown a covenant was made to continue involvement in and financial support for Fresno Metro Ministries, an advocacy agency for low-income persons. One of Wes ley's ministries is a Southeast
plight of lesbians and gay men within the church. At present, Wesley has a lesbian/gay support group meeting weekly and conducts educational events on "Sexual Identity and the Christian Canmunity." Wheadon UMC -Evanston, IL Wheaaon, organized in 1888, is a congregation committed to justice. Its ministries address concerns for economic justice, peace with justice, racial justice, sexual justice (homophobia), and sexual justice (sexism). The congregation of 125 members functions with "designated pastors" in a system designed to be egalitarian and participatory. Wheadon's ongoing ministries include Bible study, church school, church-wide suppers, and public sanctuary for illegal refugees. In 1983 Wheadon became the first congregation to sign the Methodist Federation for Social Action's "Covenant of Compassion and Solidarity with Homosexual Persons." * * * * * *
Washington Square UMC -New York, NY Washington Square is an historic congregation in the life of lesbian and gay persons of faith. Located in the Greenwich Village area, the congregation of 75 members has opened its building and ministries to the surrounding lesbian and gay community. Ministries include: Gay Men's Health Crisis, gay/lesbian poetry readings, Black and White Men Together, and Dykes A-
Asian organizing project which provides recreation and education for refugees who live in the neighborhood of the church. Wesley attracts Christians who are interested in the social implications of the Gospel, many of whom are involved in people-serving work in the community. The congregation became involved in gay and lesbian concerns through the advocacy of the pastor, Don Fado, who has stressed inclusiveness, with special mention for the
We will continue to share information on these and other Reconciling Congregations in future issues of Manna for the Journey. If you would like a complete listing of Reconciling Congregations or information on how a local church can become a Reconciling Congregation, write to: Reconci ling Congregation Program P.O. Box 24213 Nashville, TN 37202
Manna for the Journey / 5
•
In a
Rev. Virginia Hilton is the pastor of Albany United Methodist Church in Albany, California.
In 1979 I was a pastor serving in myfirst local church, newly graduated from seminary, and still working toward elder's orders. One Fr iday, just as I was leaving for a district clergy meeting, my second son (of four) asked to talk to me. He and a friend were leading a young adult discussion group that Sunday. Their subject was human sexuality and they had decided to share what it feels like to be a closeted gay man or lesbi an in the chur ch community. They
•
ler
were "coming out" in that group, and Phil wanted to discuss with me first how that would affect me. He was fearful that his being gay and out of the closet might somehow hurt ~ ordination.
I had felt for a long time that Phil was gay, but I had wanted him to tell me, so the news he shared came with a sense of relief, I think, for both of us. No more pretending, no more covering up, no more not being able to respond to his pain.
I had several years to prepare for this moment -to read what I could find on homosexuality (which wasn't much in those days!) and to begin accept my own sexual feelings. As I look back on that moment I'm sure there were some feelings of judgment, but the predominate feeling was that of fe ar for him, of helplessness. I could not protect him from homophobic people in society. I could not protect him from the "gay-bashing" which was taking place in San Francisco, from the job discrimination; I couldn't do all that much to protect him from rel atives for whom being gay would be considered a sin and an abomination.
~e hugged a lot and cried a little, and I tried to assure Phil that his coming out would not affect my ministry or my ordination process. I hurri ed off to my meeting , but as I drove Route 24 t hrough t he tunnel from Berkeley I realized that there was an anxiety about myministry at the local church. I needed to talk to a more seasoned colleague about my uneasiness.
During a break ;n the meeting I had a chance to share what Phil had told me
6 / Manna for the Journey
with a friend I trusted, one who had been fairly sensitive on other issues. His f irst response was physical. He edged away from me, almost imperceptibly, but the dist ance might as well have been one hundred miles. He also edged away from me emoti onally . Hi s verbal response was, "Don't talk about that with your congregation! That's opening up another can of worms! " (1 tend to be rather outspoken on issues of justice.)
I felt no empathy from this otherwise pastoral friend. There was no concern for me or for Phil . My friend simply could not relate to me. The physical and emotional distanci ng said it all. Judgment was there , clear and strong. He changed the subject after a few inane comments and a joke about being gay. 1 felt betrayed!
Gay men and lesbians have to ld me much more painful stories abo ut their rejecti on within the church. If they had been willi ng to live a life of denial, a life of repressed anger and self-doubt, they would have fit beautiful ly within the church fami ly. It was when they decided to claim their identity publicly and t he power that goes with that, that some church people responded with hatred, j udgment, separation . Sometimes that reaction is never named, but is expressed in avoidance of issues, usiny manufactured excuses to force gay men and les bians out .
What is our responsibility, as both clergy and laity , in raising concerns about lesbians and gay men within our congregations? What can we do to bringabout reconciliation between the homophobic ones in a congregation, and gay men and lesbians who would still like to be part of the redeemed and redeemingfellowship?
Fr om my own struggle I have learned that to be truly reconciling I must fac e mY own homophobia -that irrational fear, both psycho-soc ial and sexual-genital, of same-sex relationships. I have not been gay or lesbian. I do not know what they experience. Deep withi n me there are fears and anxieties and judgment, that try as I may, just are there. But as I open ly recognize that , I am freed to deal with those feelings. It helps to have gay and lesbi an friends who gently confront me about my homophobic feelings. (Their ministry t o me !)
As a reconci ler, I need to recognize the roots of the irrational fear of same-sex relationships. In the Protestant tradi tion we ha ve been steeped in a heritage of dualism which splits spiritand body; the belief that the immortal spirit is held temporary prisoner in a mortal body, which is evil and corrupt. Salvation is interpreted then, as escapefrom the "flesh" into the spirituallife. I need to face how that du alism affects my attitude toward my body. Can I appreciate my physical self as a short (1 always wanted to be tall!), overweight, middle-aged woman? Sometimes that' s hard! I also need to accept my sexuality as a gracious gift f rom God who I am as a human being, the masculine and feminine in me.
If 1 cannot accept my body/spirit as one, then same-sex relationships are fearful to me -since in my homophobia I would tend to identify gay men and lesbians by sexual behavior alone. That triggers in me not just a fear of samesex feelings I may have, but a fear of sexual feelings, peri od!
As a reconc i ler, lOy ca11 is to proclaim the good news of salvati on to all. When we begin to accept ourselves as both masculine and fem inine we discover t hat the el imination of sex-role stereotypes is liberating . We are then able to accept others as they are, as spiritual and sexual beings created by God. The process I struggle with in accepti ng myself must be made available to heterosexual men and women , as well as to lesbi ans and gay men. That involves being vulnerable, but I don't t hink there is any way to avoid vulnerability in the reconciling process.
As a reconci ler, I am called to lead all people of the Church, straight and gay, to attitudes of responsi bl e sexual expression. If the sexual self is used as object, then we are alienated from our divinely-intended sexuali ty -and that is sin .
As a reconciler, I am called to love those who are homophobic, realizi ng how painful and how frightening it is to change and grow. Our traditional approa ch to homosexuality, our fears of our own sexuality, our agility at prooftexting scripture without al lowing the winds of God's spirit to bring us in-
Manna for the Journey / 7
sights of experience, reason, and unconditional love, have built some sturdywalls. My responsibility is to create an atmosphere of acceptance in which change can happen. And that takes a lot of prayer, study, and discussion (don't underestim'ate the power of the Spirit working with you!).
Homophobic people in my congregation need to know that I care for them in their pain. To paraphrase an old adage from a prophet of social justice whom I admire: "preach against homophobia, and pastor li ke hell!"
I appreciate the steps suggested bythe Reconciling Congregation Program, with emphasis on study, discussion, and prayer, recognizing that the processdoes take ti me. I would suggest getting some help in the study and discussion. Hear the oft-forgotten voices of gay men and lesbians who are willing to be partof that proc~ss. I have a distinct advantage because my son has given me permission to share his experiences -sometimes in my sermons. This has resulted in a kind of giving permission for other parents of lesbians and gay men to come to me wi th gratitude and support.
One of the other-steps in the Reconciling Congregation Program that should not be om itted is writing a statement of reconciliation for the congregation. Developing a covenant and being able to celebrate the process by which we arrived at a covenant -this is crucial, for there is something about writing out that makes the relationshiplegitimate:This
has been a difficult article to write, I think, because I know that often I am not reconciling. So I need to recognize that there are times when reconciliation is just not possible. People who are homophobic may be too frigh t ened to change; lesbians and gay men may have too much his t ory of pain to be able to accept the ministry of the church family. And if I have loved and cared for people to the extent I have let t he Spirit empower me, then the failure to reconcile is not my personalfailure. There will be people leaving t he church over t~ssue of homophobia.That may bring growth and change and new possibilities for reconciliation. Pray that it be so!
Dr. Joseph C. Weber is Professor of Biblical Theology at Wesley Theological Seminary in Washington, D.C.
In coming to gri~~ with an understanding of reconciliation which illuminates our faith journey we c~n begin at the roots of our heritage. It is in the scriptures that we uncover the kernel of meaning which we can then translate into our lives today. For this primal understanding we turn to the letters of Paul.
In two powerful passages in his letters, St. Paul uses the word reconciliation ("katalage" in Greek) as he writes of the saving event of Christ's death on the Cross. In the opening chapters of Romans, Paul tells us that,
8 / Manna for the Journey
despite our weak, unrighteous sinful natures, we have been justified by Christ. As humans, we had tried to master our own destiny and rebelled against God. As rebellious enemies of God, we had lost our true humanity and had been subjected to the power of sin and death
_(Romans 1:20-21;3:23). Then in chapter 5, verse 10, where Paul introduces the word reconciliation. he puts it particularly strongly: h\~hile we were eneruies, we were reconciled to God. 1I We were not reconciled to God because we deserved it nor were we reconciled because some of us were better or more moral than others. No, all of us were enemies of God. God, however, has reconciled us, God's enemies. Paul makes it clear that reconciliation is something God does on our behalf. God has changed the human situation.
Reconciliation is, therefore, not a human possibility. It is completely and absolutely an act of divine mercy, which brings about a new reality. In a second passage, II Corinthians 5:18-21, Paul writes of reconciliation in terms of a new creation. In verse 17, he declares, "If anyone is in Christ, there is a new creation. 1I God has reconciled the world to God's self in order to bring to fruition the creation. One is now free to live in the world in a new and grac i ous way.
Paul concludes this section in II Corinthians by noting, IIFor our sake, God made Christ to be sin who knew no sin so that in Christ we might become the righteousness of God. 1I The reconciliation of the world was a costly act in Christ Jesus, God entered the domain of sin. Paul understands sin not primarily in moral terms, as breaking moral laws or failing to live up to certain standards. Rather, sin, to Paul, is an aggressive, perverting power that causes humans to live in illusion, to walk in self-deception, to rebel against God, and, fi na lly , to fall prey to death (Romans 5:12-14). Christ came into the world under this power of sin and death and freed us. It cost the life of God's son on the cross.
It is not just the isolated individual, not just the pious, not just the righteous, but the ungodly, rebellious world that has been reconciled to God and thereby, changed into a new creation. Our reconciliation to God has given us back our genuine humanity as children of God. Reconciliation is an objective, effective, divine change of reality. God in Christ has come into our sinful world, has become subjected to the power of sin, and by his death has destroyed the power of sin over us, reconciling us to God's self. This is the astonishing news of the Gospel.
This proclamation by Paul must be understood within the context of the resistance of the self-righteousness of Israel. The Jews of Paul's time wanted to build on their own righteousness. It was unthinkable to them that God would put an end to the Law as a way of salvation (Romans 10:4; Galatians 2:21). Even more unthinkable was that this should happen through the death of a radical Jew dying on a Roman cross. Against such protests, Paul interprets the Cross as the redemptive act of God through which the reconciliation of the ungodly takes place (Galatians 3:13). The people of Israel who pursued righteousness based on the Law, by contrast, did not succeed in reaching God's righteousness (Romans 9:31-32). Paul declares that those who think they can gain life by their own moral integrity are bound to resist the proclamation of the Cross. Reconciliation on the Cross remains for them, a scandal.
Paul's interpretation of the Cross reflects Jesus' own ministry. The Pharisees resisted Jesus because he exhibited a sovereign freedom in anticipation of the coming of the Kingdom of God. Jesus reversed the Law's concerns, declaring that the Law is not an end in
Manna jor the Journey / 9
~~~
itself, but is there to serve human beings (Mark 2:27). Jesus celebrated the presence of the Kingdom of God by inviting tax collectors and sinners to join him and his disciples in festival meals, acts that enraged the Pharisees because eating with the tax collectors and sinners was in total disregard of the Law (Matthew 11:19; Mark 2:15; Luke 8:2-3). Yet, as acts of joy and of deadly protest against the old order, those meals became a parable of the reconciling presence of God in the midst of humanity.
Jesus sealed this reconciling presence of God once and for all in his death on the Cross. God vindicated Jesus' open fellowship and established it for all people. As Paul wrote: "God was in Christ reconciling the world to God's se1f" (II Corinthians 5:19). This new fellowship was the church, the sign and reality of God's act of reconciliation of the world. After announcing God's reconciliation in Christ, Paul calls the Christians in Corinth to be ambassadors for Christ. Reconciliation as the new reality of humankind is to be witnessed to, and made concrete, in the life of the church. In the community of believers the world is to see what it already truly is in Christ and what the world's final destiny is. To the church, to us, has been entrusted the message of reconciliation.
Unfortunately we must confess that the church has not always been -and still not always is -a sign of God's reconciliation of the world. Frequently, the church just reflects the self-righteousness of the world. Too often, we who are the church succumb to the temptation to withdraw into a parochialism where we are in fellowship only with the kind of people who we like and with whom we feel at ease. The encountering of those who are physically challenged, poor, or homosexual persons can make us feel uncomfortable. It is easier to be exclusive than inclusive.
However, we must remind ourselves that the church is not simply a religious fellowship of like-minded people. On the contrary, it is a community which is the sign of the costly reconciliation brought about by Christ's blood on the Cross. The basis of the open fellowship of the church is not some kind of liberal tolerance or humanistic acceptance of other persons. The church's fellowship is founded upon God's reconciling of the world in Jesus Christ, the sovereign initiative of divine mercy. To refuse to live in this new reality is to continue in the rebellion of se1frighteousness against God.
While concern for the inclusion of all people within the church can appear to be divisive, we remember that Paul dealt with disputes and tensions over deep theological issues that were dividing Rome. In Romans 14 and 15, Paul reminded the community that Christ is Lord and that no one should despise a Christian brother of sister because of these differences of opinion (14:9-10). The reconciliation in Christ takes precedence over these disputes about lifestyle (14:1-8). Because we have been reconciled to God by God, so we should be reconciled to one another. "Welcome one another, therefore, as Christ has welcomed you, for the glory of God" (15:7).
What conclusions should we draw from Paul's exposition of reconciliation for the acceptance of gay men and lesbians in our churches? The church has not often been a welcoming community in the name of Christ, but a rejecting and despising community. Gay men and lesbians have been excluded because they have not fit into certain roles with which most Christians felt comfortable. Rather than being a sign of God's reconciliation to the world, the church has been a sign of hostility and rejection to lesbians and gay men. To those of us in the United Methodist Church, the Reconciling Congregation Program, offers an opportunity to change this stance, so that we may better reflect the reconciling love of God in Christ in the life of our congregations. Given the hostile history and the complexity of the issues, it may not be easy, but this openness is an obedient response that has its foundation in the reconciling death of Chri st on the Cross. II For Chri st did not please himself, but as it is written, 'The reproaches of those who reproached thee fell on me'" (Romans 15:3). Because God reconciled us, we can be reconciled to one another.
10 / Manna jor the Journey
t
1 Estrangement -the act of taking away or keeping at a distance, alienating, separating by enmit.Y or indifference. Reconciliation -the act of beingfriendly again, bringing back to harmony, adjusting, settling differences, reuniting. ent Estrangement develops over a periodof time, separating loved ones from one another. Likewise, reconciliation has to be intentionally developed with harmonyrestored over a period of time -usually
Howard and Millie Eychaner are semi-retired from a household moving business and members of First United Met hodist Church in DeKalb, I llinoi s.
a much longer time than separation takes.
Our family had no more nor less family squabbles than any other family, yet we were acquainted with estrangement. As the children matured during the Vietnam War period, we had much maturing to do to keep abreast of their protest thoughts and actions. One son had conscientious-objector draft status and served in a community center in Chicago; one son was a teacher in Morocco as a Peace Corps volunteer; one son left college and volunteered to pastor two small churches in central Illinois; and our daughter quit her university to spend two years working in a state mental hospital. These were not easyyears for us; however, we all struggled to maintain our family connections. Manytimes we did not know where each was, as they spent their lives in service to others. Our early support for President Nixon was probably what separated us from our oldest son for the longest period of time, but gradually he accepted the fact that we too had changed and a piece of reconciliation took place. On the few times we were together we reaffirmed our love for and appreciation of each ot her.
Manna for the Journey / 11
After our youngest finished college, he enrolled in St. Paul School of Theology, in Kansas City, as a seminarystudent. One day in his second year there, Rich reappeared at our familyowned business with the statement that he had quit seminary, was home, wanted a job, and did not want to talk about it. And he didn't! We entered a period of estrangement that lasted nearly five awful years.
This was the son with whom we had communicated at many levels. We once had known when he was going to telephone us before our phone rang; what books he liked; what gifts to give. Now we had lit1e communication at any level. We each tried to regain some of the closeness we had known, but little was said beyond the superficial "Good morning how are you? -it is a sunny or rainy day" level.
One year at Christmas time, we were told that all Rich wanted for Christmas was a doll. So among his other gifts we included a small, blonde, blue-eyeddoll, which after opening the package,he promptly threw across the room with the statement, "There is more than one ki nd of doll in the world! II What had we done? Did he want a brunette or redheaded doll instead of a blonde one? There was no answer. Only anger. How could we have guessed that he wanted a boy doll -and preferably a human one?
The years went by with each of us "walking on eggs" to keep from starting a torrent of angry, rebellious words. Finally, with his father's help, Rich started a business of his own in Iowa and moved away from the family home. The business became successful, and he, apparently, was in charge of his life. Still, our family ties remained tense. Whenever we we re together, each of us longed to talk with the other to regain a semblance of deep conversation. But if we started the conversation, Rich turned in another direction. If he tried to talk with us, something prevented it. No longer were we able to use "ESP", except through our shared knowledge of our sorrow for each other. We now know that he wanted to start the conversation about sexuality, but such a discussion was foreign to us. However, things were developing which culminated during a Thanksgiving week.
Thanksgiving is a time of reJolclng, celebration, and family dinners. During this particular Thanksgiving week, Rich was in California and would not be home for the festivities, but he telephoned us in the evening. He asked us if we had received his letter, and, upon being told that we had not, he said we would receive it soon and that he would call us when he returned to Iowa. The following day we did receive a loving letter from him in which he shared his sexual orientation with us, his desire for a loving partner, and that if we could not accept the fact that he was gay, he loved us enough to go away and not bother us again. He had the courage to risk permanent separation from his family so that he could quit living a 1 i e with us. We1 1 , hall e 1 u j a h ! Who could turn away such a son? The reconciliation had begun and we only had to intent iona11 y bu i 1 d on it.
Within a few days we had a long telephone conversation and made plans to spend the next weekend with him. We talked and cried together for hours, went to church with him, adding more threads to our reconciliation tapestry.We learned of the pain he had lived with for years, the knowledge he had known of his differentness from childhood, the awareness that he wuld no longer lie to anyone about his sexual orientation.
As we look back, we now know Rich was preparing us for his statement for a long time so that we would not be devastated by his openness. He had given us books to read such as Consenting Adults; he had asked us to watch the television show liThe Word I s Out; II he had asked us to watch Phil Donahue shows on homosexuality. We had heard him preach a sermon including gay men and lesbians in his litany of lIoutsiders and forgotten ones. II We had also discussed what we would do if we learned that one or more of our children were gay. Th2 pain of estrangement was far greater than the knowledge of homosexuality in the family. The pain of working towards reconciliation was rewarded with joy.
Our son intentionally gave us education, love, and opportunity to exploresexuality. He answered our crazy questions. He encouraged us to tell anyone
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we wanted to about his sexual orientathe process of reconciliation, gay men tion when we felt comfortable doing so. and lesbians are in the unique position He gave us words to use when we sought of being able to initiate and nurture help. We, then, did not have to hide the process. They are the only ones who either, and we shared with our pastors, can inform parents who they, as children close friends, and some relatives. We real,ly are; how they are the same chi 1searched for answers from books, other dren they have always been; how the lesbians and gay men, and, finally, from parents are not to blame; how they did other parents. We located the organizanot "choose a lifestyle" as a way to tion known as PFLAG -International rebel against or punish their parents. Organization of Parents and Friends of Lesbians and gay men need to be patient Lesbians and Gays. with parents. Parents cannot be expected
In this process of being with other to absorb new knowledge and slough off a lesbians and gay men, we learned of lifetime of stereotypical myths and long-standing estrangements that make us images the first week of knowledge of weep for all concerned. We have held in homosexuality within the family. Even
our arms the man who told us of his after years of openness, we still find childhood during which he was always places of nonsharing -particularly with told by his father that if he ever got some extended family members wh o cannot in trouble his father would be there to share our enthusiasm for and pride in help him -even if he were ever arrested all our children. But we keep working, for murder. But the son said, "The day I and, who knows, maybe someday we will be told my father I was gay, he gave me $25 able to confront them in a loving manner and told me to leave the house and never so that they, too, will understand that to return. I guess homosexuality is if God created and loves us, God created worse than murder." and loves all of us.
We know of a church musician who has In addition to the joy of reconcilianot worked in her profession for nearly tion, we find growth in our lives as the twenty years because she lost her posigreatest reward for having taken the tion when she identified herself as a risk of involvement with gay and lesbian lesbian. Such a waste of talent and issues. We are aware of all kinds of creativity is a sin. discrimination; we are less judgmental.
We know of a lesbian couple who The loving response we receive from gay cannot share Christmas together because men, lesbians, and their parents is payeach family will not let their daughter ment greater than we could have imagined bring her lover home with her. We have when we started on the pursuit of reconlearned how our culture forces all peoci 1i ati on. ple into heterosexual marriages with reWe covet this joy for others. Since sultinging pain, sorrow, and estrangeparents of lesbians and gay men are the ment for some. As we have been friends best support they can have, gay men and with wives of gay men, we know lives of lesbians need to continually try for innocent adults and children have been communication with their parents. There harmed by these cultural forces. are chapters of Parents FLAG in many
cities across the country. (For inforReconciliation
can become estrangemation, contact: Parents FLAG; P.O. Box ment through time. We have in mind the 24565; Los Angeles, CA 90024.) Everyone parents of a gay man who have been poliwho needs Parents FLAG is encouraged to tically active and supportive of gay ismake contact with one of them and become sues but who are now being told by their involved. Continue to work for reconson to "cool it." This hurts and bewilciliation within the United Methodist ders the parents. The reason is that the Church -even though the recent General son has a new lover who feels threatened Conference delegates turned us out and by the activities of the parents. We thereby increased our institutional eshave confidence that the parents will trangement. Work through the Reconciling
survive even this threat to their wellCongregation Program, Affirmation, or being. Parents can be flexible and enany other group that strives for reconduring! cili ation. Speak up for all our sons and While parents need to be active in dau ghters -and the joy will be yours!
Manna for the Journey / 13
With the words "justice, justice you shall pursue •.." God calls us to actively seek justice. In ancient times the shofar, the ram's horn, was used to call together the courts of justice. Today we blow our shofar in the form of commitment as reconcilers to examine justice and injustice.
How can people who live with injustice celebrate justice? We begin by examining the history of the people of God and the history of lesbians and gay men and other oppressed peoples. We can learn of progress made toward justice in the past and dedicate ourselves to continuing efforts for justice in the future.
Litany of Reconciliation
God, we are a pilgrim people, traveling through the wilderness. They demand that we sing -but how can we sing our God's song in a land with injustice and oppression?
We are called to be like Moses and Miriam leading our people in a dance of freedom. We follow the cloud and fire before us. God, spark us and enable us to share our fire with others. We proclaim today that creation is good, that we are good. We affirm that you have searched us and known us, And have knit us in our mother's womb.
We affirm that we all are created in God's image; And as that image of God we rise and name oppression and injustice wherever we find it -society, ourselves, our church.
Today we commit to reconcile our vision of the new heaven and
the new earth with the reality around us. We do this as co-workers with you, God, our creator and liberator, our completer and perfector, our comforter and sustainer.
Prayer
God of truth and justice, the evasions we practice
upon others and upon ourselves are many. We long only to speak and to hear truth, yet time and again, from fear of loss or hope of gain, from dull habit or from cruel deliberation, we speak half-truths, we twist facts, we are silent when others lie, and we lie to ourselves.
Like gay men and lesbians we often feel forced to pretend to be that which we are not, to present ourselves in ways which are not truthful, and sometimes with outright lies.
But as we stand before You, our words and our thoughts speed to You, who knows them before we utter them. We do not have to tell the untruths to you as we are often forced to do in the world. We know we cannot lie in Your presence. Amen.
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i
Being reconcilers does not always come easily. Besides good will reconciliation requires knowledge and a willingness to explore new areas. Below is a list of books and other resources available to help persons who choose to take a reconciling stance between the church and the lesbian/gay community. This is a select list. The criteria used includes: openness and affirmaticn of lesbians and gay men as whole people: availability: and the quality of the work as an introductory piece. The resources are organized by topics. including a few recommended titles for each topic.
BIBLE Edwards. George R. Gay/Lesbian Liberation: A Biblical Perspective. New York: Pilgrim Press. 1984. An explanation. on biblical grounds. of gay/lesbian liberation as a legitimate genre within liberation theology: examines homophobia as an unbiblical response and constructs a sexual ethic of ~as bibl ical and appropriate for all persons. no matter the sexual orientation.
McNeil. John. The Church and the Homosexual. Kansas City: Sheed. Andrews, and McMeel, 1976. A thorough examinaticn of homosexuality from the perspectives of scripture, tradition. and the social sciences: a pioneering work when first published. Unfortunately, it's out of print, but many libraries will have it.
Scanzoni. Letha and Virginia Ramey Mollenkott. Is the Homosexual my Neighbor? San Francisco: Harper and Row. 1978. A look at the challenge for ministry posed by lesbians and gay men: written by two women in the evangelical tradition.
Scroggs, Robin. The New Testament and Homosexuality. Philadelphia: Fortress Press. 1983. A review of the New Testament's treatment of homosexuality and the Judaic background against which it was formed: a solid, scholarly work.
THEOLOGY Batchelor. Edward. Jr. Homosexuality and Ethics. New York: Pilgrim Press, 1980. A collecticn of opinions by various authors in the field of theology and ethics. Contains critiques of various popular viewpoints.
Fortunato, John E. Embracing the Exile. New York: Seabury Press. 1982. An openly gay author speaks to gay men and lesbians struggling for justice in the church: a good resource for pastoral counselors.
Nelson, James. Embodiment. Minneapolis. MN: Augsburg Publishing House, 1978. Written on the broader topic of human sexuality. this book contains one chapter on homosexuality. Helpful, because it puts concerns in the larger· context of human relationships.
Manna for the Journey / 15
Boswell. John. Christianity. Social Tolerance. and Homosexuality. Chicago: University of Chicago Press. 1980. A pioneering portrayal of the church's treatment of homosexual persons. as well as the relationship between sociology. scripture. and cultural moral standards: academic in approach. with intriguing footnotes.
Katz. Jonathan. Gay American History. New York: Crowell. 1976. This documents the many ways in which persons acted upon their homosexuality in earlier American settings: helpful in that it brings to light the many people and events written out of "official" history.
Klaich. Dolores. Woman + Woman: Attitudes Towards Lesbianism. New York: Simon [;. Schuster. 1974; William Morrow. 1975. An early. but comprehensive writing about lesbianism.
Shilts. Randy. The Mayor of Castro Street. New York: St. Martin's Press. 1982. On the surface. it's the biography of poli tical activist Harvey Mi Ik; it's also a rich and fascinating review of the recent lesbian/gay political movement.
Wolff. Deborah. The Lesbian Community. Berkeley. CA: University of California Press. 1979. A review of trn history and cultural patterns of lesbians in the San Francisco Bay area.
FAMILY Borhek. Mary V. My Son Eric. New York: Pilgrim Press. 1979. The moving story of an evangelical Christian mother's journey to a deepened spirituality and acceptance of her gay son. Both parents and gay/lesbian children will find this an aid in building understanding and opening lines of communication.
Fairchild. Betty and Nancy Hayward. Now That You Know. New York: Harcourt. Brace. Jonavich. 1979. Stories and advice by two mothers. one of a lesbian. the other of a gay man. Topically oriented. it is addressed to parents and other family members who are struggling with the reality of a lesbian/gay relative.
Gantz. Joe. Whose Child Cries: Children of Gay Parents Talk About Their Lives. Rolling Hills Estates. CA: Jalmar Press. 1983. Stories culled from interviews with chi Idren of lesbian/gay parents. Good for pastora I counselors and older children (14 years+) of lesbian/gay parents.
Jones. Clinton. Understanding Gay Relatives and Friends. New York: Seabury Press. 1978. A book of case studies of how lesbians and gay men and their families coped with the knowledge that a loved one is lesbian or gay.
HEALTH
The Diagram Group. Woman's Body: An Owner's Manual. New York: Simon and Schuster. 1981. Written for a general audience of women. with one chapter focused on heal th issues of special concern to lesbians.
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Kassler#
Jeanne. Gay Men's Heal tho New York: Harper (;. Row# 19S3. With the
advent of Acquired Immunity Deficiency Syndrome (AIDS) has come an increased awareness among gay men to take responsibility for health maintenance and prevention; gives basic facts and tips.
Mayer. Ken and Hank Pizer. The AIDS Fact Book. New York: Bantam Books. 19S3.
AIDS is one of the major health crises of the 19S0s. It is also
bringing about major changes in the gay community. This is a must in
understanding both the disease and its social consequences.
LEGAL Curry. Hayden and Denis Clifford. Legal Guide for Lesbians and Gay Couples. Reading. MA: Addison-Welsey. 19S0. A guidebook to negotiating matters of practical living which confronts lesbian/gay couples; topics include buying and selling property. wills. powers of attorney. etc.
The Gay Writers Group. It Could Happen to You: An Account of the Gay Rights Campaign in Eugene. Oregon. Boston: Alyson Publications. 19S3. The May 1975 struggle was lost. but much was learned along the way; a valuable resource for pastors and other church leaders confronted wi th controversies surrounding proposed ordinances in local communities.
The Rights of Gay People: An ACLU Handbook. New York: Bantam Books. 19S3. A concise authoritative guide to securing and/or protecting legal rights of lesbians and gay men. Topics include employment. housing. the armed services. security clearances. and family laws.
PERSONAL TESTIMONY Boyd# Malcolm. Take Off the Masks. Garden City. NJ: Doubleday. 1975. The well-known Episcopalian spiritual teacher tells of his own struggle to reconcile his sexuality and spirituality.
Brown# Rita Mae. Rubyfruit Jungle. New York: Bantam Books. 19S0. Fiction; a novel which portrays a lesbian as a full person; warm. funny. and pol i ticall y powerful.
McNaught. Brian. A Disturbed Peace. Washington. D.C.: Dignity. Inc. 19S1. A collectim of columns on various topics written by a gay Roman Catholic for lesbian/gay newspapers around the country.
Moore# Paul. Jr. Take a Bishop Like Me. New York: Harper (;. Row. 1979. An autobiographical account by the Episcopal ian bishop of New York. Moore describes his role in the decision to ordain women in that church. and his reasons for ordaining a lesbian.
Pennington. Sylvia. But Lord. They're Gay. Hawthorne. CA: Lamba Christian Fellowship. 19S2. The story of a woman from the evangel ical tradi tion who felt called to a ministry with lesbians and gay men and then found her prejudices challenged.
Manna for the Journey / 17
FOR THOSE COMING OUT
Borhek. Mary V. Coming Out to Parents: A Two-way Survival Guide. New York: Pilgrim Press. 19S3. Especially good for those families who want to stay together when the unexpected news is initially shared. this book gives advice for both the parent and the lesbian or gay child.
Clark. Donald Henry. Loving Someone Gay. Milbrae.CA: Celestial Arts. 1977. For those struggling to build a positive self-identity once they've come to terms with a same sex orientation; more oriented to gay men.
Stanley. Julia Penelope and Susan J. Wolff. eds. The Coming Out Stories. Watertown. MA: Persephone Press. 19S0. A diverse collection of stories of women describing their process of claiming a lesbian identity and learning to love themselves.
Vida. Ginny. Our Right to Love. New York: Prentice-Hall. 1975. A comprehensive resource book on lesbianism and lesbian organizations.
STUDIES
Bell. Alan P. and Martin S. Weinberg. Homosexualities: A Study in Diversity Among Men and Women. New York: Simon £;. Schuster. 1975. The first study of the diversity of lifestyle and self-expressi01 among lesbians and gay men; pastoral counselors and those interested in the sociology of homosexuality will find this a valuable resource.
Bell. Alan P. et al. Sexual Preference. Bloomington. IN: Indiana University Press. 19S1. A follow-up to the earlier Homosexualities study; explores the origins and early sexual experiences of lesbians and gay men.
Blumstein. Philip and Pepper Schwartz. American Couples. New York: William Morrow. 19S3. A review of coupling among gay men. lesbians. and heterosexual persons. Highly informative because of the comparisons it makes among its three population groups.
STUDY GUIDES
"Christians and Homosexuality." A collection of articles published by The Other Side magezine. Available for $1.50 [10 or more. $1 each) from: The otiler Side. 300 W. Apsley Street. Philadelphia. PA 191~~. Includes: Can Homosexuals Change?; Putting a New Face on Homosexuality; Untangling the Web; Under the Care of the Meeting; Where to Turn.
"Homosexuality: A Re-examination." elsa forum n60 [March 19S0). Available for $.75 each from the Board of Church and Society of the United Methodist Church. 100 Maryland Avenue.NE. Washington. DC 20002. Includes: Reflections on the Gay Life; How Would Jesus Relate to Homosexuality; I Came to Know Lesbians; All of Us Are Persons of Sacred Worth; Who Are We to Judge Anyway?; One Church Struggles wi th the Issue of Homosexuality; Living on the Edge of Two Ccrnmunities.
"Homosexuality and the Church." A four-part study series written by Mary Jo Osterman. Kit [leader's guide. bibliography. and participant's packet) available for $6.00 from Kinheart. Inc.• 221~ Ridge. Evanston. IL 60201.
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Teaching
Guide
Human Rights Foundation. Demystifying Homosexuality: A
, about Lesbians and Gay Men. New York: Irvington Publ ishers. Inc.. 1984. A comprehensive guidebook for teaching high school students. but can be very useful with other age groups. (195 pages). Available from $12.95 [plus $1.75 prepaid shipping) from Todd Publications. PO Box 1097. Lenox Hill Station. New York. NY 10021.
"Report of the Task Force on Homosexuality and the Church to the 30th General Assembly of the United Church of Canada." in United Church Observer. April 1984. Available for $1.00 by writing: The United Church Observer. 85 St. Clair Avenue. E•• Toronto. Ontario. CANADA M4T 1M8
Smith. Leon. ed. Homosexuality: In Search of a Christian Understanding. Nashville: Discipleship Resources. 1981. Published by Discipleship Resources. this includes: The Bible and Homosexuality [Victor Paul Furnish); Theological/Ethical Perspectives on Homosexuality [James C. Logan); and Pastoral Care and Homosexual ity [David K. Switzer).
MEDIA RESOURCES "A Position of Faith." A film about William Johnson. the first openly gay man ordained in the United Church of Christ. Contact: UCC Audio-Visuals. 1505 Race Street. Philadelphia. PA 19102.
"Lots of Queer Quakers. Some of Whom are Gay." A videotape of personal stories avai lable for the cost of duplication. postage. and handl ing. Contact: St. Marie Unlimited Productions. University Friends Meeting. 4001 9th NE. Seattle. WA 98105. Telephone: 206/632-7006.
"Pink Triangles." 1982. A film featuring black. Asian. Native American. and Latino lesbians and gay men discussing stereotypes which society has about them. 35 min. Study guide available. Contact: Cambridge Documentary Fi Ims. Box 385. Cambridge. MA 02139. Telephone: 617/354-3677.
"The Times of Harvey Milk." To be released spring 1985. A videotape of a movie released commercially during the fall 1984 whidl portrays the life and times which surrounded openly gay politician Harvey Milk in San Francisco. 1984 Academy Award winner for best documentary feature. Contact: TeleCulture Productions. 212/807-1877.
"The Word Is Out: Stories of our Lives." A fi 1m originally broadcast on public television; contains stories and anecdotes by lesbians and gay men. Contact: New Yorker Films. 16 W. 61 Street. New York. NY. Telephone: 212/267-6110.
YOUTH/ADOLESCENTS Fricke. Aaron. Reflections of a Rock Lobster. Boston: Alyson Publications. 1983. The true story of a young mal who challenged his hi gh school classmates to accept his homosexuality as positively as he accepted it himself; warm and humorous. as well as enlightening.
Heron. Ann. ed. One Teenager in Ten: Writing; by Gay and Lesbian Youth. Boston: Alyson Publications. 1983. Life stories on a variety of topics ranging from dealing with parents. new love relationships. and growing up with a gay/lesbial self-identity.
Manna for the Journey / 19
Gay and Proud. Boston: Alyson Publicatiors. 1980. A booklet written by
gay/lesbian youth in the street language of today.
FOR COUNSELORS Babuscio. John. We Speak for Ourselves. Philadelphia: Fortress Press. 1977. A guidebook of case histories written specifically for counselors by lesbians and gay men who are professional counselors themselves. Topics covered include homophobia. internalized oppression. and family relationships.
Moses. Elfin. and Robert O. Hawkins. eds. Counseling Lesbian Women and Gay Men. St Louis: Mosby. 1982. Professional psychotherapists take the approach of look ing at life issues common to all persons and the unique ways they may arise in lesbians and gay men: contains bibliography.
Urhig. Larry. Just the Two of Us. Boston: Alyson Publicatiors. 1984. A guide to building and maintaining gay/lesbian relationships. written by an openly gay pastor to a lesbian/gay audience. A good resource with couples.
NEWSPAPERS A number of communities around the country have good newspapers published by local lesbian/gay communities. Most can be found in bookstores or places of public entertainment. Some of the major publications and their city are:
The Advocate. Los Angeles. CA The Alabama Forum. Birmingham. AL Au Courant. Philadelphia. PA Bay Area Reporter. San Francisco. CA Bay Windows. Boston. MA The Body Politic. Toronto. ON. CANADA The California Voice. San Fran. CA The Cascade Voice. Seattle. WA The Connection. Long Island. NY Cruise. Detroi t. MI The Dallas Voice. Dallas. TX The Empty Closet. Rochester. NY Equal Time. Minneapolis. MN The Front Page. Raleigh. NC Gay Communi ty News. Boston. MA Gay Life. Chicago. IL Gayly Oklahoman. Oklahoma City. OK Gay News. Philadelphia. PA Gay News Telegraph. Missouri The Gay Paper. Baltimore. MD The Gayzette. San Diego. CA The Gaze. Memphis. TN The GLC Voice. Minneapolis. MN Just Out. Portland. OR Le Mensuil Rg. Montreal. qE. CANADA Lesbian News. Los Angeles. CA The Montrose Voice. Houston. TX News. Columbus. OH NYC News. New York. NY The New York Native. New York. NY No Bad News. St. Louis. f\IO Off Our Backs. Washington. DC Our Own. Norfolk. VA Out. Madison. WI Out. Pittsburgh. PA Out Front. Denver. CO Pulse. Atlanta. GA Seattle Gay News. Seattle. WA The Sentinel. San Francisco. CA The Calendar. San Antonio. TX The Star. Austin. TX The Weekly News. Miami. FL The Works. Indianapol is. IN This Week in Miss•• Mississippi The Washington Blade. Washington. DC The Western Express. Phoeni x. AZ Your/Our Paper. Santa Clara. CA
Additional copies of this annotated bibliography are available for $.50 each from: Reconciling Congregation Program. P.O. Box 24213. Nashville. TN 37202.
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